Internet Archive BookReader. Asrar E Khudi By Allama Muhammad Iqbal Urdu Translation The BookReader requires JavaScript to be enabled . SECRETS OF THE SELF INTRODUCTORY NOTE about the universe, for the universe has not yet become ‘whole.’ The process of creation is still BY IQBAL. (Asrar-e-KhudiBook-Complete) Dua. An Invocation. O thou that art as the soul in the body of the universe, Thou art our soul and thou art ever fleeing from us.

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I will attempt to understand these characteristics in my next post. And we suffer the consequences. Similarly, while Christianity affirmed belief in an afterlife, Jesus himself appears not to have said a whole lot about it—that is, if we go by the gospel reports.

Adopting such a discipline forces one into an increasingly acute self-awareness. Do it for your own sake. Every time a new difficulty arises, one can be sure that the class is in session! It is the finite ego that is desperately seeking the infinite ego, for nothing else would satisfy its yearning for a beloved.

Its highest form is the creation of values and ideals and the endeavour to realise them. Whatever is achieved by khudi in this-life prepares it for the next phase of its career that lies beyond death. All efforts at finding that one perfect beloved must end in disappointment and disillusionment; unless, of course, we are able to figure out exactly who it is that we truly need to love.

ASRAR-E-KHUDI(Secrets Of The Self)English Translation | Kabir Shah –

Khudl humanity actually becomes what it has always meant to be—divine vicegerent—then there will remain no real difference between human will and divine will. As both individuals and communities, we must guard ourselves against intellectual laziness; we must never relax or suspend our capacities for careful observation, disciplined reasoning, and critical thought.


Beyond the valley of self-control is the mountain of vicegerency; or, to use another metaphor, the promised land of vicegerency. Only urru achieving a state of peace in their own souls would they be able to achieve it in the world. Who is this khalifahthis fullest manifestation of the highest of human potentialities?

urru For Iqbal, the affirmation of khudi is directly linked to the possibility of its immortality. If this is the case of a human being seeking to absorb divine attributes within herself or himself, both the individual and God are transformed as kuhdi result of this encounter.

As a Muslim himself, however, Iqbal probably believes that the life of Prophet Muhammad peace and blessings be upon him offers the best possible model of how one should love.

According to him, the sole purpose of ethics should be the training and education of khudi. This is what he writes:.

Out of the richness of his nature he lavishes the wealth of life on others, and brings them nearer and nearer to himself. Sorry, your blog cannot share posts by email. The effort to realise the most unique individuality individualises the seeker and implies the individuality of the sought, for nothing else would satisfy the nature of the seeker. A life of such humiliating dependence would not be worth living. Love individualises the lover as well as the beloved. The lesson of assimilative action is given by the life of the Prophet, at least to a Muhammadan.

This disharmony exists within each individual, and so it inevitably manifests in social life as well. While Iqbal tends to talk about that ideal personality as if it were a single male individual, this is most likely a rhetorical device to emphasize the unique individuality of the ideal human being. In the second stage, the lover ardently desire and actively seek the beloved, i.

If love is the highest virtue, begging is the worst sin—it is the deadliest poison for khudi.


Finally, notice the last sentence of the passage quoted above. Add to this the missing ingredient of a common goal—a single piece of music plus a conductor—and the result could be a highly moving performance by what is now udru orchestra.

Iqbal Cyber Library: Asrar-e-Khudi

This union can take one of two forms. This is how Iqbal describes the khalifah. In approaching him we are raising ourselves in the scale of life. Even though scientific materialism has created many obstacles in this path, belief in the hereafter remains a central requirement of Islamic faith and practice.

If a person is routinely torn between the opposing demands of mind and body, reason and instinct, thought and action, much energy will be spent jn managing this civil war, while only a small amount will be left for pursuing specific objectives. Specifically, they both become even more uniquely themselves.


The Ssrar is fortified by love ishq. Nietzsche had a glimpse of this ideal race, but his atheism and aristocratic prejudices marred his whole conception. An ideal that is itself inconsistent will not bring the desired inner harmony; it will ultimately give rise to even greater fragmentation.

Thus the Kingdom of God on earth means the democracy of more or less unique individuals, presided over by the most unique individual possible on this earth. He is the last fruit of the tree of humanity, and all the trial of a painful evolution are justified because he is khud come at the end. Urdj, Iqbal turns to practical ethics. He is the completest Ego, the goal of humanity, the acme of life both in mind and body; in him the discord of our mental life becomes a harmony.